book of the heart ocr

7/29/2019 Book of the Heart Ocr

1/69


2/69


3/69


4/69


5/69

Shambhaia Publications, Inc.

Horticultural Hall

300 Massachusetts Avenue

Boston, Massachusetts 02115

1988, 1990 by Trevor Carolan and Bella Chen

Th e epigraph on p. vii is from Lu Chi 's Win Fu: The Art of

Writing, translated by Sam Hamill and reprinted with

permission of the publisher, Breitenbush Books.

All rights reserved. No part of this book may be reproduced in

any form or by any means, electronic or mechanical, including

photocopying, recording, or by any information storage and

retrieval system, without permission in writing from the

publisher.

9 8 7 6 5 4 3 2 1

First Shambhala Edition

Printed in the United States of America on acid-free paper

Distributed in the United States by Random House, Inc.

and in Canada by Random House of Canada, Ltd.

Library of Congress Cataloging-in-Publication Data

Loy, Ching-yuen, b. 1873.

The book of the heart: embracing the Tao/Loy Ching-yuen;

translated by Trevor Carolan and Bella Chen. 1st Shambhaia ed.

p. cm.

Reprint. Originally published: Heron Press, 1988.

ISBN 0-87773-580-8 (alk. paper)

1. Taoism. 2. Taoist meditations. I. Title.BL1920.L69 1990

299'.5144dc20

90-55062

CIP


6/69

Affectionately dedicated to

Sifu and Simo Ng Ching-Por


7/69

Out of non-being, being is born;

out of silence, the writer produces a song.

L u C h i


8/69

Contents

Translator's Preface xi

Translator's Introduction xv

Prelude xxi

On Purifying the Heart 1

Cultivating the Hea rt 9

On Ta o 19

On Enlightenment 31

Everyd ay Practice 53


9/69

Translator's Preface

Loy Ching'Yuen's work first came to my attention in Vancouver

during the early years of my association with the venerable T'ai Chi

Ch'uan master Sifu Ng Ching'Por. As a student I would hear him

speak of a particular book, which, if it were only available in En'

glish, he said, would give westerners like myself much clarification

and understanding of the inner workings of Tao and T'ai Chi prac'

tice; much more than what he himself could provide, given his

limited command of English, or so Sifu Ng averred.

Neither Sifu or myself understood anything of each other's lan'

guage during my initial period of training, and our entire discourse,

such as it was, was conducted through my fellow student interme^

diaries. As time passed, however, and our language skillsand my

own familiarity with Chinese culturegrew, I realized that numer-

ous areas of ambiguity existed that were hindrances to my progress

as a serious practitioner of T'ai Chi. The information I sought, it

appeared, could best be found in the little book Sifu spoke of: that

of his own teacher, Ching'Yuen. A translation seemed in order.

My reading knowledge of Chinese was virtually nil, so I consulted

the Taiwanese painter, Pang Yi, whom I had met in the course ofmy work as an arts journalist, for assistance. With her deeply

evolved Chan, or Zen, Buddhist training she was able to offer a

wonderfully engaging perspective on Ching'Yuen's work and I be'

came immediately convinced of its merit. But with only a little of

the work completedwhich later proved to be a lively, highly spon'

taneous interpretation of the textshe was drawn abroad and

things came to a halt. Nevertheless, I found myself returning again

and again to the portion of the text I now had in English, deriving

satisfaction from both its beauty and common sense, as well as from

the fact that it did indeed shed further light on what Sifu Ng had

gamefully tried to explain to me of the inner alchemy of T'ai Chi.



10/69

It was not until Bella Chen, then a fellow member of the execu'

tive committee of the Federation of British Columbia Writers,

agreed to undertake a joint translation of the book that work began

in earnest. Working together patiently, discussing and analyzing

each turn of phrase, we completed a series of literals in eighteen

months.

It was clear from these literals that judicious editing would be

required to produce an acceptable English language edition. Sifu

Ng had once informed me that the actual Chinese text was in fact

the record of a lecture series Ching'Yuen delivered during a visit to

Chinese communities in the United States. These discourses were

recounted by a disciple, Lu Hue-Ming; consequently much repeti'

tion occurs in the Chinese original. This has been excised where

appropriate.

From the draft literals, which to a Western eye seemed a group'

ing of near inchoate verses, I began chiseling and shaping a man'

uscript. Any successful translation requires both imagination and

discretion on the part of those concerned. The difficulties of trans'

mitting subtlety of metaphor, colloquial phrasing, and the like are

considerable, particularly with a highly abstract language like Chi'

nese. From the second draft onward I sought to concentrate on a

singular kind of prose'poem narrative capable of presenting equally

the poetic and didactic elements of the text. What has resulted is,in effect, a poetic transliteration of Ching'Yuen's work that I think

bears out the soundness of the Taoist lineage of Sifu Ng and Ching'

Yuen.

Th e purpose of this translation is of course the preservation of

knowledge. Old masters of the undiluted Taoist traditions grow

fewer by the year. Sifu Ng, who has acted as godfather to this

edition, though a hearty eighty'seven years of age, continues to

teach in order that a meaningful lineage may be handed down

accordingly and without compromise. Surely there is something in

this that is near to the ideal of practice as it has been espoused by

Taoists since the time of LaO'tzu.


11/69

The preparation of this edition took place at various intervals

during a period of six years. Along the way many people advised

and helped. Foremost among them was, Du Liang, a visiting scholar

of classics from Changsha University at Hunan, who examined the

original text, first draft literals, and the subsequent transliterations,

offering invaluable editorial insight and correction throughout. The

edition is immeasurably richer for his contribution. I would also like

to thank Lau Wai'Yin for his superlative calligraphy, and my wife,

Kwangshik, for their unfailing support and encouragement.

To all those who assisted, nine bows.



12/69

Translator's Introduction

Loy Ching 'Yuen was born in China's Hubei province in 1873. From

a well'to'do landowning family, he was not obliged to work for a

living; however as a young man he left home to study in seclusion

with a Taoist master practicing a variety of traditional disciplines,

including T'ai Chi Ch'uan, Chi Kung, and naturopathic medicine.

Although we do not know at which mountain temple or with

whom Ching'Yuen studied, the nature of his teaching falls within

Taoism's Y in tradition. His surviving students relate that Ch ing'Yuen

emphasized humility, self-study, self'discipline, and sitting medita'

tion; the latter having a strong Chan Buddhist orientation.

At the request of his family, Ching'Yuen left mountain isolation

to return to society, where he married. His naturopathic skills were

in demand and he served as healer to the many people who called

at his home. The nature of his particular healing technique, which

for lack of better translation one might call a "laying on of hands,"

was derived from deep mastery of Chi Kung, which allows highly-

evolved practitioners to direct the inner circulation of their ch'i, or

energy, and to transmit it to others.Ching'Yuen was often requested to accept individuals as stU'

dentsa serious undertaking, given the Confucian implications of

such relationships, that required a master to be fully responsible,

spiritually as well as financially if necessary, for the lives, good or

ill, of his disciples.

Ching'Yuen's reputation grew throughout the Shanghai area. As

an accomplished Taoist master he was noted for his cultivation of

Virtue both "within and without "a fundamental Taoist precept

that is addressed at length in his text. Though he never established

a formal center during his lengthy career in the Shanghai region,

Ching'Yuen nevertheless enjoyed a large following drawn from all



13/69

spheres of societyunusual for the time, for it cut through the rigid

stratification of Chinese culture.

The Book of the Heart embraces Taoist, Buddhist, and Confucian

precepts without contradiction. Its principal subject is Tao, or the

Way, the elemental Chinese visualization of that from which all

things, tempora l and eternal, emana te. Historically, Taoism has o f '

fered a way of living peaceably in the world. During its forty-seven

hundred years of traceable written history, Taoism's naturalistic phi'

losophy has branched cons iderably, fost ering a plenitude of sects

and rituals, but central to any understanding of its fundamental

nature has been LaO'tzu's "Book of Morals ," the Tao-te Ching. Writ '

ten sometime bet we en 722 and 481 B.C.E., Lao-tzu's eighty 'One

dicta formulate and propagate Taoism's principal canons with un-

surpassable elegance and economy. Their bittersweet ambiguity

can be puzzling, however; hence the welcome contributions of

other insightful commentators such as Ching'Yuen.

As China's earliest philosophical current, Taoism over time has

been obliged to weather, co'exist, and ultimately to interact with

other spiritual forces, primarily Confucianism and Buddhism.

Wh er ea s Taoism presents a wa y of living, the advent of Co nf uc ia n'

ism gave politically unsettled China a structural order for living. Its

refined codification of human relationships details a hierarchic so-

cial structure underscored by goodwill; and by the virtues of loyalty,

filial piety, moral integrity, and benevolenceprecepts one finds

promulgated throughout The Book of the Heart.

While his teachings are generally consistent with those of the

Ching Chung, or All Truth Dragon Gate Taoist sect, which derives

its lineage from the Tang dynasty master Lu Sun-Young, Ching'

Yuen's syncretic vision is also enriched by the tenets of Buddhism,

and its text bears witness often to the Buddha's four noble truths.

Like Buddhism, in its purest form Taoism centers constantly on the

essential truth of what is. To resist, or work against the natural order

of things is to invite disharmony.

T R A N S L A T O R ' S I N T R O D U C T I O N


14/69

T h e Buddha's first noble truth, the truth of suff ering , asserts that

suffering arises from human difficulty in accepting the imperma-

nence of things. Everything changes, the Buddha taught, nothing

remains constant. Or as Ching'Yuen has it:

We can hold back neither the coming of the flowers

nor the downward rush of the stream;

sooner or later, everything comes to its fruition.

The rhythms are called by the Great Mother,

the Heavenly Father.

All the rest is but a dream;

we need not disturb our sleeping. [On Tao, 5]

T h e second noble truth, the truth of the cause of suffe ring,

which deals with desire and the futility of overweening ambition, is

clearly recognized in the prelude to Ching'Yuen's text:

Gain and renown are hindrances

to students of the Way;

they taint our purity of heart.

Uncentered, how can we comprehend Tao?

As a highly skilled martial artist, Ching'Yuen brings the unwav'

ering self'discipline of the martial adept to his approach of attain'

ing, and maintaining, spiritual harmony amid the tossings of ordi'

nary life. There is a frankness in his remarks concerning dharma

practice that cuts through poetic or metaphysical chit'chat, and that

echoes the training hall:

Since ancient times, among all peoples

virtue has embodied the Way,

though true Tao has no shape

and is discerned only as the fruitful path.

But no more talk about itright practice

means aching limbs. [On Enlightenment, 3]

Right practice and right livelihood, cornerstones of the Buddha's

eightfold path, again are embraced without contradiction:



15/69

Students of Tao must appreciate one thing:

Everyday, mindful practice.

When the mind is disciplined

then the Way can work for us.

Otherwise, all we do is talk of Tao:everything is just words;

and the world will know us as its

one great fool. [On Enlightenment, 6]

The re is something in all of this that has to do wi th living in the

eternal moment, and, in a Buddhist sense, with treading lightly upon

the earth. Whether we know it as the middle way, the water-course

way, or simply the Way, what Ching-Yuen has to say will be familiar

to those acquainted with the Tao-te Ching, the Confucian Analects,

the writing of Shunryo Suzuki, or the poetry of such monkish bards

as Han Shan, Basho, and Ryokan. As a teacher he borrows at will

from the greats, restating and reworking what has gone before

and for the best of reasons: to inform, and to entertain, for there is

poetry in his utterance that calls to mind the literary treasures of

the Tang poets who have long enlivened Western appreciation of

the Middle Kingdom.

Toward the end of his li fe , Ching-Yuen did attempt to establish a

temple in Nanking, but given the calamitous upheavals of 1949 his

efforts were not successful. Afterward he lived in Hong Kong, andfrom there journeyed to the United States where he lectured to

Chinese communities. His discourses during this visit were re-

counted by a disciple, Lu Hue-Ming, and they in fact constitute the

frame of the text which follows.

Ching-Yuen died in San Francisco in the early 1960s. Surpris-

ingly, other than his teachings that have been left to us, we know

little of his personal history. What, though, do we know of Lao-tzu

or Chuang-tzu other than that they were very wise old men?

Loy Ching-Yuen's book is about an approach to living simply and

honestly in this world, and the reader will note the symbolism at-

tributed over and over again to the heart as our center of con-

T R A N S L A T O R ' S I N T R O D U C T I O N


16/69

sciousness, as the locus of real self. His directness and simplicity of

transmission, with emphasis always on practice, rather than speech

or ideals, offers something valuable for every student of the Way,

particularly now as it finds and spreads roots in the West. The En-

glish title has been chosen for this reason; while it is close in mean-

ing, it is not exactly that of the Chinese original, which, literally, is

closer to "The Book of Rectifying Your Heart.''



17/69

Prelude

Gain and renown are hindrances

to students of the Way;

they taint our purity of heart.

Uncentered, how can we comprehend Tao?

Purifying our self'direction,

our emotions, and behavior in all endeavors,

one grows in understanding of the Way.

But individual abilities vary

and the exalted Way has many different rules.

To students of Tao, this sincere fo rewarn ing:

Only with a clear, honest spirit can we begin meaningful learning.

With an unsullied heart we may even move the immortals.

Debasing the Way, not even heaven forgives us.

Prelude


18/69

O N P U R I F Y I N G T H E H E A R T


19/69

Two methods enable us to rect ify our heart:

The first is study,

enriching our mind through practice and discipline;

training, studying until an inner light begins to grow within.

This seed of consciousness, the sages teach, should be nourished

and kept in silence.

The second is the cultivation of Virtue.

A sincere student discovers the workings of Tao by overcoming all

manner of temptation.

Hordes of riches are outweighed in merit by a single word,

Virtue.

Cultivating goodness in the heart is like planting spring grass:

While its growth is imperceptible, day by day there is increase.

Evil in the heart is like the working of a rasp:

Daily we sense decrease through its honing.

With a proper heart we master the Way naturally.

Understanding its profundity we may use it effectively in our lives.

The key is discrimination be tween good and bad,

in loyalty without desire.



20/69

The finest of moral integrities?

Sincerity. Square and true.

A sincere, tranquil heart is like a bright shining mirror,

uncontaminated by a single speck of dust.

Millions of secrets evolve from one similar source:

From roots, dust, emptiness.*

Ther ein lies the one principle:

Buddha-nature lives in a pure, empty heart.

*The six roots (eyes, ears, nose, tongue, body, mind) are the sensory organs

which touch the external world. The six dusts are corresponding objects (sight,

sound, smell, taste, touch, thought). T h e six realms of emptiness correspond to

the above (empty mind, etc.).

4 TH E BOOK OF TH E HE AR T


21/69

The gates to the Way are manifo ld;

each is profound and effective.

But deepest and finer is the sky beyond the sky that, understood,

corresponds to the Tao of heaven.*

For the Way is vast and without favor

and the all-empty Tao is profound.

With an empty heart, its nature is easily learned,

though its power encompasses the cosmos.

With its wisdom one may discern life's great mysteries,

so that the heart may become pure as the throne of the immortals.

*ln Chin ese Buddhism desi re is associated with the sixth sky, locat ion of Xu Mi

mountain, home of the god Shi Tian, who lives in its center. Xu Mi is sur-

rounded by four peaks, each having its own eight skies. Desirelessness is

equated with the thirty-third sky"the sky beyond the sky."



22/69

Like muddy water our heart awaits cleansing;

turbid or clear, its nature is of our choosing.

Black or white, right or wrong

these things come from the heart and its training:

Destiny is shadowed by the color of our intentions.

With prayers and a calm mind the Way can be understood

and attained:

The roots of wisdom are heavenly endowed.

With Tao implanted in our heart,

we ourselves may become buddhas.

6 TH E BOO K OF TH E HE AR T

No use fretting over gold, beauty, or fame;

nurturing these, how can we calm our fluttering heart?

Non^attachment brings deep truth,

and a truthful nature brings immortality.

Empty your heart.Sit quietly on a mat.

In meditation we become one with All;

Tao bil lows like the vapors in a mountain valley,

and its supernatural power wafts into our soul.


23/69

We must do our best to purify our heart:

Hard work, steady practice, and a clear spirit are necessary.

Purity and emptiness are the elements of the heart-training

method.

Mastering them is the natural route to Tao.

A heart free of desire is true emptiness:

No holding back, just drift with the untied clouds,

existence and non-existence are one and the same:

Embrace the void.

To the seeker, emptiness is All.

The universe ove rf lows with spiritual treasure

yet it is empty and unsentimental.

In its nature there is justice.

Utterly impartial, the Way commands respect:

No greed, no evil; our heart is empowered with Tao.No brightness, no darkness:

The view remains as it is.



24/69

C U L T I V A T I N G T H E H E A R T


25/69

Clouds and rain shroud the gateless gate;

frost and snow veil the winding road.

With contemplation and subtlety of spirit we discover Tao

and the secret of the Way grows within us.

Cultivating the Heart 33

Why is the root of wisdom so deep?

Because it must be planted in our lives.Worries, doubts, illusions cast them out forthrightly.

The road to the precious capital is not for the inattentive.

The book of Tao implants great wisdom but se lf 'knowledge

is individually different.

So it is said, "Plant melons, get melons;

plant beans, get beans."

11


26/69

When our senses are tempted, doubt arises easily in mind;

when emotions are not tempered, passion quickly seizes our

physical being;

when the six realms of the senses are not at peace, our very soul

is shaken:

Be healthily alert. Reject avarice and lust.

The wind bears no shape or shadow,

has no abode;

in meditation, be as the wind

without image, without dwelling:

This is the wisdom of the heart.

12 THE BOOK OF THE HEART


27/69

In the changing of the constellations

we study the criterion of the universe;

in the alternation of clouds and rain

we see clearly the harmony of nature.

Tao is a mysterious presence;

it eludes the sharpest tracker.

Acquiring knowledge of the Way

we must return to simple beginnings

that come naturally, like the rules of music.

As the mist lifts

and stars usher forth the moon,

we see the true path winds all around us.

Cultivating the Heart 3329


28/69

Half'heartedness in things, an unsteady spirit

is an obstacle in one's study of Tao.

Willpowerdetermined ef fort in practice

this is the key;

every element of motivation meshing in harmony.

In every undertaking,

be trim as the purposeful workings of the hand.

In practice, embrace the void;

let nature take the lead.

With the sword of wisdom one progresses dutifully upon the Way.



29/69

In dead of winter

a stove of burning charcoal is bestowed

as earth and heaven spin,

yin and yang swirling ceaselessly,

light to dark and back again,

forming ch'i.

The drift ing music of the evening flute,

the wax and wan e of the moon

with a glimmering of the stars our heart may change:

Relish these healing moments.

The sword of wisdom does not display its sharpness readily;

our mortal foolishness is quickly shattered by a single clever word;

in the empty mirror the teacher is met at last.

Chisel, sculptwork until your inner light

is pure as apple jade;

this is the way of the buddhas.

Cultivating the Heart 33 1 5


30/69

Olives taste bitter at first,

sweet later.

So the matter of practice:

Hard work discovering the true Way.

Women of the pleasure quarter . . . ?

Ephemeral as rainbows, not nearly as glorious.This world of artifice . . .

A change of wind, a change of makeup;

another gloss concealing yellow skin.

1 6 THE BOOK OF THE HEART

An inch of time is an inch of gold:

Treasure it.

Appreciate its fleeting nature;

misplaced gold is easily found,

misspent time is lost forever.

Like the yearning of a beauty locked away in a jeweled tower,

there's no end to human craving.

Overcome wanting mind.


31/69

Learning the Way means not wasting time;

diligent practice, over and over, is required.

We never know what we're after at first

just an abstract idea.

Step by step, we get a handle on things,

we learn to bear all kinds of burden,

even worry.

When our heart is empty the light of Tao shines within us;

yet this radiance should not be displayed.

The sublime has all manner of power;

acknowledging this allows us to enlighten the lost.

A slim and willowy lady is what the gentleman sought,

but not all women are submissive.

In the end they walk their own different ways.

Clouds and mud divide our lonely boats.

Quiet emptiness,

drifting like clouds without direction:

Coming and going without hindrance.This is the true Way .

Real power is empty, without image.

Like buddha'nature, its blessings are sublime;

No sound, no form, no color.

Cultivating the Heart 33 33


32/69

A white lotus blooms in a green pond,

with a beautiful Buddha-image amid the petals.

Buddha-nature is like the lotus

so clear and bright not even the thickest mud can stain it.

By a green jade lakewhat a wonderful sight:

an old hermit fathoming Tao.

Aren't they the lucky ones; humble and still,

quietly humming the melodies of heaven?

A skilled sailor travels many seas;a good field changes hands many times.

Chasing glamour and riches, we find clouds and smoke.

Instead, sit gracefully with a single stick of incense;

drift among the white clouds

wild as a river heron.



33/69

O N T A O


34/69

No counting chickens before they hatch;

forget promises or guarantees with the Way.

But diligent practice and cultivation of no-mind spirit is

advantageous nevertheless,

bringing remarkable power to our disposal.

A raw pearl is a treasure but lacks luster;

polish it and how it shines!

Just so with ch' i:

Entering our heart, it resonates like crystal,

enjoining us with the sublime.

No trace when it arrives

No warning as it departs

No color, no sound

Formless, unfathomable as mist

Rivers and oceans,

oceans and rivers:

No matter their depth or flow

each shares the nature of the other.Dealing with others, remember this:

be mindful as the compassionate sea.

On Tao 2 1


35/69

No time to lose worrying about enlightenment;

forget about ambition hide your talent in the coalshed:

Let your wisdom speak for itself.

The power of the sword lies not in anger

but in its unsheathed beauty:

In potential.

The marvel of ch'i is that, internal ized,

it radiates in flow like a golden shaft of light

anchoring our spirit

with the universe.



36/69

Life is a dream,

lhe years pass by like flowing waters.

Glamour and glory are transient as autumn smoke;

what tragedyfor with the sun set deeply in the west,

still there are those

lost among paths of disillusionment.

Our heart should be clear as ice.

Forget all the worldly nonsense.

Sit calmly, breathe quietly, heart bright and spotless as

empty mirror.

This is the path to the Buddha's table.

On Tao 38


37/69

The Way is just and can be savored by the virtuous:

No nepotism

No discrimination between rich and poor

With honesty and faith, all can be taught:

Tao saves us from catastrophe.

Some things should not be touched;

willowy things, bought and sold in the streets that feed our greed,

dim our heart and mind alike

issuing forth every kind of darkness.

The boundless Way is encompassed only by the heavens.

The Way is solemn,

our loyalty is proven only in the heart:

With perfect form that itself is spirit

we become one with the buddhas.

Among distant green mountains and clear, frothing streams

an old hermit, door ajar, gazes outward

contented as can be.

He practices Tao to understand the truth

a poor, joyous man becoming buddha.



38/69

What labor we expend sorting out our mundane chores

year af ter year.

But doing them without regret or tears,

without resistance,

that's the real secret of wu wei*

like the mountain stream that flows unceasingly:

Elsewise, all we do goes for nought.

We can hold back neither the coming of the flowers

nor the downward rush of the stream;

sooner or later, everything comes to its fruition.

The rhythms are ca lled by the Great Mo ther,

the Heavenly Father.

All the rest is but a dream;

we need not disturb our sleeping.

* Wu wei is action through non-action, letting things take their course.

On Tao 25


39/69

Keep a cool mind;

practicing the way of Tao is like meditating on the Milky Way:

Easy to get lost in the big picture.

Instead, hold the universe in your hands.

No shape, no form, no sound

Without force of mind we attain the Way.Cultivating the sublime requires patience,

discipline upon the road:

This is how the work gets done.

About human affairs and existence

empty yourself of ambition concerning these.

Heaven and earth, flesh and power;

meld them into one body,

one consciousness of Tao.



40/69

With brilliant lights and fireworks

people joyously celebrate the Lantern Festival*

and a sparkling new opportunity begins.

Alas, time passes like a spring freshet

and one magic night becomes a flurry of years.

In the clamor of busy life

snatch moments to calm your heart.

These times, one's mind can truly apprec iat e Tao,

its resonance and power.

With uncluttered heart and emotion

we can mount the dais of the blessed,

and choose for ourselves among dukes and ministers.

Becoming a buddha means understanding Tao, its many riddles,

like the clouds that grow by happenstance

or the moon that waxes by itself.

The sun sets quickly on mountain lakes

and scholars, like beauty

grow old too fast.

When flowers wither and flutter, broken'Stemmed,

who recalls their delicate fragrance?

Tempering our emotions we forge the iron bonds of the raft

that will guide us

on our final journey across the bitter sea.

*On the evening of the fifteenth day of the first lunar month, Chinese celebrate

with fireworks and displays of hand-made lanterns.

On Tao 27


41/69

Old truths are the greatest;

accept them as they have been passed down

most of all, their abstract nature,

for understanding comes in time,

leading us to the buddhadand.

With birdsong and the fragrance of blossoms the sun rises;

above the eastern gate, a flawless azure sky.

Attaining the Way we are like the sun

dawning with roseate fire.

The chaste moon climbs high above the wall

illuminating our distractions.

Shine beyond us, goddess, treasure of the night.

Bathe us in the light of Tao.

Practice mindfully day and night.

Screen our impurities as they rise in mind,

in daily commerce.

With the sword of wisdom, sit in the middle palace

between loss and gain.The Way is emptiness

without thought, without concern.



42/69

Wh at perplexity, what con fusion Oh, our human heart,

this world of puzzles.

What mishap awaits along every road?

What plots, disillusionments?

But Tao will never be lost:

An inquiring mind; fai th in the Wa y

there is salvation.

A small skiff makes its way upon the river

drifts past enormous mountains

crosses mighty seas.

How is it that such small things as boats

traverse the boundaries

dividing men from men?

With right inspiration

the seeker too drifts past trivial barriers

to live out life

in the groves of Taoyuan.*

No point in fretting over dark thoughts;

after nightfall, sunrise

when old folk take their leisure in red pavilions.

Open mind, open schedule

brings happiness.

*The legendary realm of peach blossoms and everlasting peace.

On Tao 44


43/69

Without desire, without distress

we keep to our empty heart.

The beauty of the Way is that there is no "way ."

No self

No this, no that

Everything, everything is simply emptiness.



44/69

O N E N L I G H T E N M E N T


45/69

Desire that has no desire is the Way.

Tao is the balance of wanting

and our not-wanting mind.

On Enlightenment 55

Travelers know steep clif fs mean a long, hard climb.

Just so with Tao:

No smooth roads without first a few ups and downs.


46/69

One merciful thought on behalf of another brings harmony.

A kind and goodly nature brings us to the Way.

True attainment is dependent on our actions:

Talk without good deeds is a waste of time.

Ambition.

We want to scale the steepest cliffs to lofty heights.But forget about ambition; get on with the work of climbing,

this is what the sages tell us.

Vinegar has its own sweetness.

Wisdom is real wealth:

its rays shine forth like supple gold.

Forge your skills till they too shine like treasure:

Then the knowing see power

in the corners of your smile.



47/69

19.

A truthful, unwanting heart forms the right foundation,

No nepotism this forms the law.

Foundations based on principles are safe from danger;

with inner confidence we may embrace the abstract.

Cultivating goodness in the heart,

we are rewarded in kind with goodness vast as green meadows.Since ancient times, among all peoples

Virtue has embodied the Way,

though true Tao has no shape

and is discerned only as the fruitful path.

But no more talk about itright practice

means aching limbs.

Silence the tongue.

Sit still, notice the incense that envelops the entire room.

Practicing one's art dutifully,

positioning oneself to aid the f low of ch'i

this is a practical way of savoring heaven.

On Enlightenment 35


48/69

A late autumn evening,

moon obscured by occasional shadow;

spectral light illumines oddly formed clouds.

The grasses have faded ,

leaves have fallen to ground.

Such moonlit ambiguity.

Where can we find similar abstract truth in humankind?

36 TH E BO OK OF TH E HE AR T


49/69

To truly master the Way

we must pass through all life's hellish cycles;

at last, we reach the higher heights.

Only three things necessary for paradise after all

endurance, alertness,

and a righteous heart.

All's one.

Green jade, blue ripples flecking the current.

Time flows past like water, singing,

"Don't say the hero is a young man:

Already he is white of hair."

On Enlightenment 51


50/69

Without contemplation

how can we become wise?

Following the Way, first we temper the mind.

This is how we comprehend the abstract.

Without knots or barriers in mind

we see and hear Tao easily,

reaping good harvest from our practice.

Students of Tao must appreciate one thing:

Every day, mindful practice.

When the mind is disciplined

then the Way can work for us.

Otherwise, all we do is talk of Tao;

everything is just words;

and the world will know us as its

one great fool.



51/69

The Way carries from generation

to generation,

teaching goodness, Virtue,

bringing wisdom to the sage.

Hard to explain how it works;

like a golden proverb its nature is

exact

in tracing the path of Virtue.

On Enlightenment 39


52/69

With a quiet heart it's good to practice Tao

exercising our power in the inner places,

the source of our knowledge.

Diligence fosters the effortless flow of ch'i

enjoins us with All,

omnipotent Tao,

self subsumed by non-self;

the pearl within the oyster.



53/69

T h e roots of heaven and earth are found

in yin and yang.

Ch'i is born of the same marriage

of light and dark,

male and female.

T h e roots of Tao we find in wu wei;

both it and you wet* are manifestations

of purest ch'i.

Mastering the Way we may use either with equal facility;

no need, though, in exerting undue force:

Non-action often serves our purpose just as well.

*The path of deliberate human action

On Enlightenment


54/69

Ah, midsummer!

Ripening fruits, rich vines, evening perfume,

with the waxing moon clear and full.

How the old scholars understood the transience

of these secluded moments.

The sage of Diamond Mountain asked,"Who knows how to reach the thirty-third sky,

the sky above the sky?"

The Way is profound and difficult,

an abstract matter;

heaven lies within the deepest realms of the heart

in living things that drift like dreams

and end in a blink,

detaching the dust of Self at nightfall

in the ink of clouds.

Boiling up the soup of immortality takes hours on the stove,

like learning the Way: just one method

practice diligently:

Heaven is within the grasp of all.



55/69

An unspectacular life may be a garden rich in delight,

in queer paths, perfumed herbs, and marble cloisters.

"I live a life of no major accomplishments,"

said the oldest man alive.

High living is ephemeral, quick to change;

the light soon dims atop tower peaks.

On Enlightenment 43

With mindful practice

we may achieve no'mind,

the deepest secret of the Way.

Honing one's skill is the surest road to Tao;

like gaining Nothing from something

or something from Nothing.

Keep to your own counsel.

In the marketplace, be like the hazy drunkard;

forget about yin and yang.

Hide such knowledge in the cuffs of your sleeves;those who know may pull it in or out as they wish, like

an old magician.

Tao is the inexhaustible force;

it can be used at will.

Within its powers, the feagua and the five elements*

decide our lucky chance.

*Bagua, or the "eight steps," are a series of trigrams drawn from the 1 Ching

representing changes in various transitional states. Their classification encorri'

passes movement within compass points: family and abstract human relation'

ships, organic and sentient attributes, and so forth. The five elementsmetal,

wood, water, f ire, and earthwere held by the ancients to compose the phys'ical universe; they are also used in explaining physiological and pathological

phenomena in traditional Chinese medicine, Taoism, and the martial arts.


56/69

Practice and practice to be faithful

the way a blacksmith forges iron,

hammer and hammer.

For truth and falsehood have no difference in time:

today. Prime Minister;

tomorrow, nothing.

Truly, true can be false;

false can be true.

And things are not always what they seem to be.



57/69

Young girls yearn for pretty dresses;

summer flowers offer up their sweetest face.

The seeker wants another level of mind

and strives for it without distraction

like a grandmother shopping at market.

On Enlightenment 59

Once the light illuminates our confusionthe power of Tao germinates within us.

We see no-mind is equal to the majesty of kings.

Seek it as you would seek wealth and reputation;

work steady as the peasant farmers tending their

crops every day

this is the secret of Tao.


58/69

Consider the grandeur of wisdom,

real wisdom of the heart.

What else enobles us?

Invisibly it is passed from one generation to another,

the virtuous receive it without instruction,

without rhyme or pattern.

Slowly unveiling its key truths to others,

steadily, leisurely, these teachers walk on

to the buddha-land.



59/69

To know Tao

meditate

and still the mind.

Knowledge comes with perseverance.

The Way is neither full nor empty;

a modest and quiet nature understands this.

The empty vessel, the uncarved block;

nothing is more mysterious.

When enlightenment arrivesdon't talk too much about it;

just live it in your own way.

With humility and depth, rewards come naturally.

On Enlightenment 61


60/69

Enlightenment is hard to find;

the path isn't easy.

When we get it, no one sees or hears us.

But when it comes, another soul has unveiled the truth:

Excel lence, faith, single-mindedness

Click!

Mountain after mountain, the path winds along its course

as crooked as a sheep's intestine.

Seeking Tao, one realizes why so few pass by the rugged trail.

And a wide, smooth road?

More difficult yet on the true path to Tao.


Rain and drizzle,frost and icicles

people are influenced by such forces,

are tempted by desire.

Stay alert! Students must understand

such enchantment.

There' s no end to study;

learning Tao, the modest talent must practice well.A clear, persevering mind is the way to real empowerment,

to buddha-mind.


61/69

When there is no perceived difference

between square and circle,

light and dark in our minds,

we have attained the profound truth

of Tao.

Everything in heart should be as one:

Emptiness

Emptiness

On Enlightenment 63


62/69

Never forget the folly of greed;

we may as well swim against the current of

the Yellow River.

Training our inner self is like forg ing lead;

nine times a blacksmith turns his dipper in the flame.

Yin and yang, earth and fire

find their own harmony.

Precious metals and our inner pearl are waxed and

chamoised with the pass of days.

When the mind is empty, blue flame licks the firebox.



63/69

Sweet talk and pretty women are like honey,

but honey and wine are the ruin of heroes.

Take care to spare young green saplings

or the people's roots

will be shattered beyond measure.

A surfeit of flesh intoxicates the mind,

our will becomes disillusioned.

Nothing is accomplished by too much mucking about:

Overindulgence is the death of a strong foundation.

On Enlightenment 65


64/69

The fragrance of blossoms soon passes;

the ripeness of fruit is gone in a twinkling.

Our time in this world is so short,

better to avoid regret:

Miss no opportunity to savor the ineffable.

Like a golden beacon signaling on a moonless night,

Tao guides our passage through this transitory realm.

In moments of darkness and pain

remember all is cyclical.

Sit quietly behind your wooden door:

Spring will come again.



65/69

E V E R Y D A Y P R A C T I C E


66/69

After a storm at sea the sailor heads for home and quiet harbor.

Tossed by indecision

we must return our unsettled mind to the center:

Tao is within us all.

With many voices it has but one beautiful song;

many aspects but only one essence.

Though we are not bound, we are always connected.

Buddhahood is meditation;

with constant attentiveness our mind travels far:

into the highest hills and all over the world.

Elusive, delicatewe see the cosmos is empty

as well as full.

Nothing beyond. Nothing in hand,

Beauty, spirit, Taoall one.

Everyday Practice 55


67/69

The admired are truly beautiful

either with or without cosmetics.

Yet their lives too are graced with agitation.

Think peace of mind

rather than fame or wealth.

Casting off such worries, we bear a

lighter load.



68/69

Without words, we understand no-mind;

without shape, we understand true nature.

With relaxed mind, we grasp the meaning of Tao;

with the boundless Way, we understand truth.

Everyday Practice 70


69/69

The great Way shines in our heart;

with wisdom we may understand its nature.

Comprehending the diverse keys of the profound and

glorious Tao,

we are as buddhas and will come to know the abode

of the immortals.

book of the heart ocr

Documents